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A genealogy of reflexivity: the skilled lithic craftsman as “scientist”
me movers in history all the way down to the dramatis personae of mundane
life, represent the concretization of cultural concepts and classes” (Sahlins
1988:37), then the reindeer and its mythological context may have been a
mirror of the human sociality in this area. The introduction of a new actor,
the forest reindeer with a different ecology must have caused problems. Here
with the mythologically anchored ideological structure that reproduced the
cultural codes, were introduced.
The interpretation discussed points towards a context for the change in
material communication, taking the form of the oblique arrowhead tradition.
I thus present the hypothesis that changes in the natural environment intro
that present. For the archaeologist who approaches oral cultures, it is of the
greatest importance to creatively use the discursive qualities in the material
the relics from past events that carried the Narratives became “documents”
that had to be reinterpreted.
The sequences of an active relationship to the past in the Late Glacial and
Early Holocene that has been discussed here illustrate the historicity within
which we all are situated. The detailed analysis and the copying of Hamburg
culture lithics show how this must be understood as conducted by a person
looking at the world from a detached position, formalization of a sensuous
experience and in reconstruction of technical processes mimicking the mo
dern lithic analyst. The Early Holocene reuse of the past is different. Here
the aesthetics of cultural materials, relics, seem to be important. Common
for both is the active and discursive relation to the past as relics.
In traditional societies, the past is cherished and symbols appreciated be
cause they contain and immortalize the experiences of earlier generations
(Giddens 1997:42). Although normally embedded in cultural reproduction as
“a past with us” sensu Ingold (1996), it may be integrated into the Narratives
all people in a group routinely supervise activities and thus have contact with
the reasons for behaving like they do. Tradition is in this scenario a way to
ces each activity in continuity between the past, the present and the future.
As I have tried to show in this example by placing myself in a radical now
located in the late Pleistocene and early Holocene, we can see how continui
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